We are still addressing Elijah as a prophetic symbol. Elijah proclaimed to Ahab that there would not be rain, except at his word for three years.
ئێمە هێشتا لەسەر ئەلیاس وەک هێمایەکی پێغەمبەرانە دەدوێین. ئەلیاس بە ئاخابی راگەیاند کە بۆ سێ ساڵ باران نابێت، تەنها بە وشەی ئەو نەبێت.
And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.
ئێلیاسی تیشبی، کە لە دانیشتووانی جلعاد بوو، بە ئەحابی وت: وەک یەزدانی پەروەردگاری ئیسرائیل زیندووە، ئەوەی لە بەردەمی ئەودا ڕاوەستاووم، لەم ساڵانەدا نە شەبنەم دەبێت و نە باران، مەگەر بە پێی قسەی من. ١ پاشایان ١٧:١
Christ informs us in the book of Luke, that the three years was actually three and a half years.
Kilistosi atumenyesha mu gitabo ca Luka ko ya myaka itatu yari mu vy’ukuri imyaka itatu n’igice.
An he said, Verily, I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. Luke 4:24–26.
Ndipo iye akati, Zvirokwazvo ndinoti kwamuri, hapana muporofita unogamuchirwa munyika yake. Asi ndinokuudzai chokwadi, chirikadzi zhinji dzakanga dziri muIsraeri pamazuva aEria, kudenga pakavharwa makore matatu nemwedzi mitanhatu, nzara huru ikava panyika yose; asi Eria haana kutumwa kune mumwe wavo, kunze kweSarepta, guta reSidhoni, kumukadzi akanga ari chirikadzi. Ruka 4:24–26.
The three and a half years took place in the time of Ahab and Jezebel, thus identifying the three and a half prophetic years from 538 until 1798, when the papacy, represented as Jezebel in the church of Thyatira, ruled during the Dark Ages.
Imyaka itatu n’igice yabayeho mu gihe cya Ahabu na Yezebeli, bityo ikagaragaza imyaka itatu n’igice y’ubuhanuzi kuva mu 538 kugeza mu 1798, igihe ubupapa, bugereranywa na Yezebeli mu itorero ry’i Tiyatira, bwategekaga mu gihe cy’Umwijima.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. Revelation 2:20–23.
Basi nina mambo machache dhidi yako, kwa sababu unamruhusu yule mwanamke Yezebeli, yeye ajiitaye nabii mke, kuwafundisha na kuwapotosha watumishi wangu kufanya uasherati na kula vitu vilivyotolewa dhabihu kwa sanamu. Nami nikampa nafasi ya kutubu kwa uasherati wake, wala hakutubu. Tazama, nitamtupa kitandani, na wale wazini pamoja naye nitawatupa katika dhiki kuu, isipokuwa watubu kwa matendo yao. Nami nitawaua watoto wake kwa mauti; na makanisa yote watajua ya kuwa mimi ndiye nichunguzaye viuno na mioyo; nami nitampa kila mmoja wenu kwa kadiri ya matendo yenu. Ufunuo 2:20–23.
Jezebel’s “space to repent” was three and a half years in the days of Elijah, and three and a half prophetic years from 538 until 1798 in the Dark Ages of papal persecution. The punishment of Jezebel and the kings of Europe who committed fornication with her, was to be cast into a bed of tribulation and the death of her children. There were faithful souls during the Dark Ages, that had also been cast into a bed of tribulation, but they would live. When cast into the bed of tribulation, the outcome of life for the faithful or death for the unfaithful was based upon their “works.” The faithful’s bed of tribulation, produced patience and life. Their bed of tribulation would cease towards the end of the three and a half years, just before Elijah left Sarepta to command Ahab to call all Israel to Mount Carmel.
“Dusare sa kupenta” ni Jezebel ay tatlu yaata ma kalahati a taun ta kaaldaw ni Elias, et tatlu yaata ma kalahati a profetiku a taun manlapud 538 agingga 1798 idi Kaanngilaan a Panawen ti pannakaidadanes dagiti papa. Ti dusa ni Jezebel ken dagiti ari ti Europa a nakikamalala kencuana, ket ti maibelleng ida iti pagiddaan ti riribuk ken ti ipapatay dagiti annakna. Adda met dagiti matalek a kararua idi Kaanngilaan a Panawen, a naibellengda met iti pagiddaan ti riribuk, ngem agbiagda. Idi naibellengda iti pagiddaan ti riribuk, ti pagbanagan a biag para kadagiti matalek wenno patay para kadagiti saan a matalek ket naibatay iti “ar-aramidda.” Ti pagiddaan ti riribuk dagiti matalek ket nangpataud iti anus ken biag. Ti pagiddaan a riribukda ket agpatingga iti asideg ti panungpalan dagiti tatlu yaata ma kalahati a taun, sakbay laeng a pumanaw ni Elias idi Sarepta tapno bilinenna ni Acab nga ayabanna amin nga Israel iti Bantay Carmel.
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.
“Ekalesia na veivakamacalataki a sega ni tomani tiko ena loma ni gauna taucoko ni yabaki 1260. Na Kalou, ena Nona loloma vei ira na Nona tamata, a vakalekalekataka na gauna ni nodra vakatovolei ena bukawaqa. Ena Nona tukuna rawa tu mai na ‘veivakararawataki levu’ ena yaco mai vua na ekalesia, a kaya na iVakabula: ‘Kevaka sa sega ni vakalekalekataki na veisiga ko ya, sa sega ni dua na tamata ena bula: ia ena vukudra na digitaki, ena vakalekalekataki na veisiga ko ya.’ Maciu 24:22. Ena vuku ni kaukauwa ni Veivakavoui, a mai vakayacori na oti ni veivakamacalataki ni bera ni yaco na 1798.” The Great Controversy, 266, 267.
The judgment of the “bed of tribulation” for the papacy would “kill her children with death,” but the judgment of the “bed of tribulation” contained a promise of life for those whose works demonstrated their faithfulness, as illustrated in the death of the widow of Sarepta’s son.
تھِی پاپائیتے کِھاتِر “مصیبتُک بِستَر” ہُند حُکم “اَسہِ چھُکھ ہَتھ نِش مَرناون” یِم تٔمِس ہُنٛد اَولاد، مگر “مصیبتُک بِستَر” ہُنٛد حُکم اَسہِ وُچھان زِندگانی ہُنٛد اَیک وَعدہ تہٕ تِمَن کِھاتِر یِمَن ہُنٛد اَعمال تِمَن ہُنٛد وفاداری ہٕند ثبوت دِوان، یِتھ پٲٹھۍ زٕرِفَتہٕ ہَوِی صارِپتاہِ بیوہٕ ہُند بیٛیہِ ہُنٛد مَرنَس منز۔
And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son? And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed. And he cried unto the Lord, and said, O Lord my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son? And he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this child’s soul come into him again. And the Lord heard the voice of Elijah; and the soul of the child came into him again, and he revived. And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth. And the woman said to Elijah, Now by this I know that thou art a man of God, and that the word of the Lord in thy mouth is truth. 1 Kings 17:17–24.
Na ikawa baada ya mambo hayo kwamba mwana wa yule mwanamke, bibi wa nyumba, akaumwa; na ugonjwa wake ukawa mzito sana, hata hakusalia na pumzi ndani yake. Naye akamwambia Eliya, Nina nini nawe, Ee mtu wa Mungu? Je, umekuja kwangu ili kuikumbusha dhambi yangu, na kumwua mwanangu? Naye akamwambia, Nipe mwanao. Kisha akamtoa kifuani mwake, akampandisha juu chumbani, alikokuwa akikaa, akamlaza juu ya kitanda chake mwenyewe. Akamlilia Bwana, akasema, Ee Bwana, Mungu wangu, je, umemletea mabaya pia mjane huyu ninayekaa kwake, kwa kumwua mwanawe? Kisha akajinyoosha juu ya mtoto mara tatu, akamlilia Bwana, akasema, Ee Bwana, Mungu wangu, nakuomba, nafsi ya mtoto huyu na imrudie tena. Bwana akaisikia sauti ya Eliya; nafsi ya mtoto ikamrudia tena, naye akafufuka. Eliya akamtwaa yule mtoto, akamshusha kutoka kile chumba mpaka nyumbani, akamkabidhi kwa mama yake; naye Eliya akasema, Tazama, mwanao yu hai. Yule mwanamke akamwambia Eliya, Sasa kwa jambo hili najua ya kuwa wewe u mtu wa Mungu, na ya kuwa neno la Bwana kinywani mwako ni kweli. 1 Wafalme 17:17–24.
The widow recognized that Elijah was “a man of God,” for “the word of the Lord” that brought her child back to life, was the word “truth.” The three-step process of Elijah stretching himself upon the widow’s son was understood by the widow as the “word” in Elijah’s mouth as “truth.” The Hebrew word ‘emeth,’ is translated in the passage as “truth,” and represents the creative power of Alpha and Omega. It is the Hebrew word created by the first, thirteenth and last letter of the Hebrew alphabet, and represents the Power who can bring the dead back to life.
Mwaali yatákwile ko Eliya wazhile “muntu wa Leza,” pakuti “izwi lya Mwata” ilya muletile umwana wakwe ku bumi nakabili, lyali izwi lya “bulelèlà.” Inshila ya matambo yatatu iyo Eliya aitanikilepo pa mwana wa mwaali, mwaali ayumvwileko nga “izwi” mu kanwa ka Eliya nga “bulelèlà.” Ishiwi lya Chihebere ‘emeth,’ lyapilibulwa muli iyi ndandalilo nga “bulelèlà,” kabili liminina amaka ya kulenga aya Alpha na Omega. Ni shiwi lya Chihebere ilyakengelwe ku kalata ya kutendeka, ya bu ikumi na butatu, na ya kulekelesha iya alifabete ya Chihebere, kabili liminina Amaka ayo ayakona ukuleta abafwile ku bumi nakabili.
The faithful, just as the unfaithful in the “space” of probationary time represented by the three and a half years, received the judgment of a “bed of tribulation.” Death was the outcome for the children of the class that followed the whore who committed fornication and taught the doctrines of paganism. Life was given to the other class who followed the directions of Elijah, and believed the Word of “truth.”
Abizera bi patî, mîna neabizeran, di “demê” dema ceribandinê ya bi sê sal û nîv hatî temsîl kirin de, dadweriya “nivîna tengasiyê” wergirtin. Mirin encama ji bo zarokên wê polê bû ku li pey fahişeya ku zinakari kir û hînkirinên paganizmê fêr kir, çûn. Jiyan ji bo pola din hate dayîn ku rêberiyên Îlyasê şopandin û bi Peyva “rastiyê” bawer kirin.
The widow had followed Elijah’s command to fetch him some water and give him some bread, and her obedience to the prophet’s word represents the faithful in the Dark Ages of Thyatira. (It is worth noting that when Elijah commands the widow to first feed him, and thereafter feed her son and herself that what is represented is that Elijah is the first to receive the food to eat. He is first to receive the message, and thereafter the church.) We are informed that the works of the faithful, were greater at the end than the beginning.
Mufwile wakwe alikonkile ekyalo kya Eliya ekyakumutwalila amenshi amamweke no kumuha omugati, kabili obukonkanyi bwakwe ku kyambo kya kasesema buminekela abe cishinka mu miku ya mfifi iya Tiatira. (Cili cawama ukumona ukuti ilyo Eliya alailisha umfwaile wakwe ukuti atangile ukumuliisha, elyo panuma alishe umwana wakwe pamo na we mwine, ico cimininekela nco cakuti Eliya ewakatangila ukuposelwako ifyakulya ifyakulya. Ewakatangila ukupokelela imbila, elyo panuma ekelesiya.) Twalishibikwa ukuti imilimo ya bacishinka yali ikulu ukucila ku mpela ukucila ku kutendeka.
And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Revelation 2:18, 19.
Na kwa malaika wa kanisa lililo katika Thyatira andika; Haya ndiyo asemayo Mwana wa Mungu, aliye na macho yake mfano wa mwali wa moto, na miguu yake ni kama shaba safi; Nayajua matendo yako, na upendo, na huduma, na imani, na saburi yako, na matendo yako; na ya mwisho ni mengi kuliko ya kwanza. Ufunuo 2:18, 19.
The faithful manifested good “works” during the “space” the papacy was given to repent, but their works at the last were “more than the first.” As the “space” was ending, Christ sent the morning star of the reformation, who began the work of no longer suffering the papacy, who taught the church to “commit fornication, and eat things sacrificed unto idols.”
Abesigwa baagaragaje “imirimo” myiza mu gihe cya wa “mwanya” ubupapa bwahawe kugira ngo bwihane, ariko imirimo yabo ku iherezo yari “myinshi kuruta iya mbere.” Uwo “mwanya” ubwo wari uri hafi kurangira, Kristo yohereje inyenyeri yo mu gitondo y’Ubugorozi, yatangiye umurimo wo kutazongera kwihanganira ubupapa, bwo bwigishije itorero “gusambana no kurya ibyaterekerejwe ibigirwamana.”
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 2:26–29.
Na yēn la yāg maŋ, kà kùgim n taab n tìɣim nɛ̀ m̀ tóm zūg hālí nàas, mā nà kīs ò la pàng zūg tɛn-dím la: Kà ò nà dīgī bà nɛ̀ kūgri dāugo; wūv bòn-yōod dīgri la, bà nà yɛb bà nɛ̀ pās-pās: wūv mān mē n dāa dii n yɛl m̀ Bāa zūg. Kà mā nà kīs ò la zāam n yīl la. Yēn sɔ́ŋ n mor tùbri, bɛ̀ ò wùm sī’əl n Sīgri la yɛt tì-kāya la. Maan-gomd 2:26–29.
Christ had “a few things against” the faithful at the beginning of the “space” given the papacy to repent, for they had allowed Jezebel “which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.” But at the end of the “space” the faithful would cease to suffer the papacy to continue her seductions.
Kristo akibagira “bintu bike” ku b’inda n’obwesigwa ku ntandikwa y’“ekiseera” obwaweebwa obwapapa okukyuka, kubanga baali baganyizza Yezebeeri, “eyeeyita nnabbi omukazi, okuyigiriza n’okukyamya abaddu bange okwenda obwenzi, n’okulya ebyaweebwayo eri ebifaananyi.” Naye ku nkomerero y’“ekiseera” b’abo abeesigwa bandireka okugumiikiriza obwapapa okweyongera n’okukyamya kwe.
“In the fourteenth century arose in England the ‘morning star of the Reformation.’ John Wycliffe was the herald of reform, not for England alone, but for all Christendom. The great protest against Rome which it was permitted him to utter was never to be silenced. That protest opened the struggle which was to result in the emancipation of individuals, of churches, and of nations.” The Great Controversy, 80.
لە سەدەی چواردەهەمدا لە ئینگلتەرا «ئەستێرەی بەیانیی ڕیفۆرمەیشن» هەستا. جۆن ویکلیف بانگوازەی چاکسازی بوو، نەک تەنها بۆ ئینگلتەرا، بەڵکو بۆ هەموو مەسیحیەت. ئەو ناڕەزایییە گەورەیە دژ بە ڕۆما کە ڕێگەی پێدرا لەسەر زمانی بهێنێت، هەرگیز نەبوو بێدەنگ بکرێت. ئەو ناڕەزایییە ملم لانێیەک کردەوە کە دەبوو بە ئازادبوونی تاکەکان، کڵێساکان و نەتەوەکان کۆتایی بێت.» The Great Controversy, 80.
The food God’s servants eat, is the doctrines or message they receive. Fornication is the church employing state power to accomplish the enforcement of her idolatrous doctrines. In the “space” Jezebel was given to repent, the church fled into the wilderness for protection.
Kudia kya bamika ba Nzambi badia, kele malongi to nsangu yina bo ndimaka. Pité ya kindumba kele dibundu kusadila ngolo ya leta sambu na kulungisa kukotisa na ngolo malongi na yandi ya bisambu ya biteki. Na “ntangu” yina kupesamaka na Yezabele sambu na kubalula ntima, dibundu tinaka na kwenda na ntoto ya zelo sambu na kuvanda na lukengolo.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days…. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:6, 14–16.
Na mwanamke akakimbilia nyikani, mahali alipoandaliwa na Mungu, ili huko walishwe kwa siku elfu moja na mia mbili na sitini…. Naye mwanamke akapewa mabawa mawili ya tai mkubwa, ili aruke kwenda nyikani, mahali pake, ambako analishwa kwa wakati, na nyakati, na nusu ya wakati, mbali na uso wa yule nyoka. Yule nyoka akatoa katika kinywa chake nyuma ya mwanamke maji kama mto wa gharika, ili amgharikishe kwa hiyo gharika. Nayo nchi ikamsaidia yule mwanamke; nchi ikafungua kinywa chake, ikaimeza ile gharika aliyoitoa yule joka katika kinywa chake. Ufunuo 12:6, 14–16.
During the time of persecution of Jezebel and Ahab, Obadiah represented the protection that was provided by the wilderness in the time of the papal rule.
Mangu ya kuombakania ya Yezebeli na Ahabu, Obadia alisimamiya ubatilishu owalipwanga na nyika ya musitu mu mangu ya utwa wa upapa.
And Ahab called Obadiah, which was the governor of his house. (Now Obadiah feared the Lord greatly: For it was so, when Jezebel cut off the prophets of the Lord, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) 1 Kings 18:3, 4.
Ahabi akamwita Obadia, aliyekuwa msimamizi wa nyumba yake. (Basi Obadia alimcha Bwana sana; kwa maana ikawa, wakati Yezebeli alipowakatilia mbali manabii wa Bwana, Obadia akawachukua manabii mia moja, akawaficha hamsini hamsini katika pango, akawalisha mkate na maji.) 1 Wafalme 18:3, 4.
Obadiah’s work of hiding the prophets by fifty in caves is the symbol of the place in the wilderness that was prepared by God to feed the faithful, who refused to eat the doctrines of the papacy and who also refused to accept the unholy relationship represented by her fornication with the kings of Europe. The space of time that Elijah had been directed to the widow of Sarepta for food and protection from Jezebel and Ahab, was the space of time the church fled into the wilderness, and the place prepared for them by God was represented by the work of Obadiah.
ئەبدیایە کارى خۆی کە پێغەمبەرانى بە پەنجا پەنجا لە ئەشکەوتاندا دەشاردەوە، هێمای ئەو شوێنەیە لە بیابان کە خودا ئامادەی کرد بۆ خواردنپێدانى دڵسۆزان، ئەوانەی ڕەتیان کردەوە لە خواردنی دۆکترینداى پاپایەتی و هەروەها ڕەتیان کردەوە ئەو پەیوەندییە پیرۆزنەکراوەیە وەرگرن کە بە داوێنپیسییەکەی لەگەڵ پاشاکانی ئەورووپا نیشان دراوە. ئەو ماوەیەی ئیلیا ڕێنمایی کرابوو بۆ لای بێوەژنەکەی سارەفتا بۆ خواردن و پاراستن لە یەزەبەل و ئەحاب، هەمان ئەو ماوەیە بوو کە کڵێسا بۆ بیابان هەڵهات، و ئەو شوێنەی کە خودا بۆیان ئامادەی کردبوو، بە کارەکەی ئەبدیا نیشان درابوو.
Elijah’s place of hiding in Sarepta, called “Zarephath” in the Hebrew, means purification. When the space given Jezebel to repent ended, Elijah went to Obadiah and summoned Ahab to call all Israel to Carmel.
Nafasi ya Eliya ya kujificha huko Sarepta, iitwayo “Zarephath” katika Kiebrania, maana yake ni utakaso. Wakati muda aliopewa Yezebeli wa kutubu ulipokwisha, Eliya alimwendea Obadia na akamwita Ahabu awakusanye Israeli wote kwenda Karmeli.
And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah? And he answered him, I am: go, tell thy lord, Behold, Elijah is here. 1 Kings 18:17, 18.
Na hiivi Obadia a ku njira, tala, Elija a muvhwalelile; nde a mu limuna, a wela ni kiho kyawe hasi, nde a ku, Ove hiye mwene wangu Elija? Nde a mu nyamuna, Ami hiye: enda, u lombela mwene wove u ku, Tala, Elija a hano. 1 Imwene 18:17, 18.
Elijah’s time with the widow of Sarepta symbolizes the Dark Ages. In the narrative of Elijah and the widow, she was gathering two sticks, for she was about to die. A widow in prophecy is a church, and she represented the church in the wilderness that was about to die.
Muda wa Eliya pamoja na mjane wa Sarepta unaashiria Enzi za Giza. Katika simulizi la Eliya na mjane huyo, alikuwa akiokota vijiti viwili, kwa maana alikuwa karibu kufa. Mjane katika unabii ni kanisa, naye aliwakilisha kanisa lililokuwa nyikani ambalo lilikuwa karibu kufa.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Revelation 3:1, 2.
Û ji bo milyaketa civîna Sardisê binivîse; Ev tiştan ew dibêje yê ku heft Ruhên Xwedê û heft stêrkan heye; Ez karên te dizanim, ku navê te heye ku tu dijî, lê tu mirî yî. Hişyar be, û wan tiştên ku mayî ne, yên ku amade ne ku bimirin, bihêz bike: çimkî min karên te li ber Xwedê temam nedîtin. Vahî 3:1, 2.
She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.
Ŵaali “akusololela inkuni ibili,” kandi āli akenda kwitegurira urupfu rwiwe igihe Eliya yamucagura.
And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. 1 Kings 17:8–12.
Bwana akamjia kwa neno, akisema, Ondoka, uende Sarepta, ulio wa Sidoni, ukakae huko; tazama, nimemwamuru huko mwanamke mjane akulishe. Basi akaondoka, akaenda Sarepta. Naye alipoufikia mlango wa mji, tazama, yule mwanamke mjane alikuwapo akiokota kuni; naye akamwita, akasema, Tafadhali, niletee maji kidogo ndani ya chombo nipate kunywa. Naye alipokuwa anakwenda kuyaleta, akamwita, akasema, Tafadhali, niletee mkononi mwako kipande kidogo cha mkate. Naye akasema, Kama Bwana, Mungu wako, aishivyo, sina mkate uliookwa, ila konzi ya unga ndani ya pipa, na mafuta kidogo ndani ya chupa; na tazama, ninaokota kuni mbili, ili niingie nipike kwa ajili yangu na mwanangu, tupate kula, kisha tufe. 1 Wafalme 17:8–12.
The widow of Sarepta was gathering “two sticks.” The widow represents the faithful in the time of Jezebel. Her son represents those during the history of Thyatira that died with the promise of being resurrected in the first resurrection.
मुंडछाटेकी सारिप्ता रे राँड़ “दूटा लाकुड़ी” बटोर रहल छेलि। ई राँड़ जेजेबेल केर समय रे विश्वासयोग्य लोकनि के प्रतिनिधित्व करैत अछि। ओकर पुत्र ओहि सभकेँ प्रतिनिधित्व करैत अछि जे थुआतीरा केर इतिहासक कालमे पहिल पुनरुत्थानमे जीबित कएल जाएबाक प्रतिज्ञासहित मरि गेल छलाह।
And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. Revelation 20:4–6.
Ndzi vona swiluvelo swa vuhosi, kutani va tshama ehenhla ka swona, naswona va nyikiwe ku avanyisa; ndzi tlhela ndzi vona mimoya ya lava va tsemiweke tinhloko hikwalaho ka vumbhoni bya Yesu ni hikwalaho ka rito ra Xikwembu, ni ya lava a va nga gandzelanga xivandzana, hambi ri ri xifaniso xa xona, naswona a va nga amukelanga mfungho wa xona emimombyeni ya vona kumbe emavokweni ya vona; kutani va tlhela va hanya, va fuma na Kriste malembe ya dzana-dzana. Kambe vafi lavan’wana hinkwavo a va tlhelanga va hanya ku kondza ku hela malembe ya dzana-dzana. Loku hi kona ku pfuka ko sungula. U katekile naswona wa kwetsima la nga ni xiavelo eku pfukeni ko sungula; eka lava rifu ra vumbirhi a ri na matimba, kambe va ta va vaprista va Xikwembu ni va Kriste, naswona va ta fuma na yena malembe ya dzana-dzana. Nhlavutelo 20:4–6.
The widow also represents the few in Sardis, that were worthy and given white garments.
Mukajila naye amesesha abake mu Sardisi, bali abalingi, kababapa kuvikala vya mpembe.
Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Revelation 3:4, 5.
Oli na bamwe b’amazina no muri Sarudi batanduje imyambaro yabo; kandi bazagendana nanje bambaye ibera: kuko bakwiriye. Unesha, ni we azambikwa imyambaro yera; kandi sinzahanagura izina ryiwe na hato mu gitabu c’ubugingo, ahubwo nzatura izina ryiwe imbere ya Data, n’imbere y’abamarayika biwe. Ivyahishuriwe Yohana 3:4, 5.
Those in the fourth church of Thyatira, who faithfully died, represented by the widow’s son, were given white garments in the fifth seal.
A ba mu ngeena mu lukita lwa kana lwa Tiatira, baafwile mu bwaminifu, baiminigwa ku mwana wa mufwasi, baapelwa bilwilo bitoka mu cikakatikilo ca butaanu.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Na alipokiifungua muhuri ya tano, nikaona chini ya madhabahu roho zao wale waliouawa kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda walioushikilia; nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, mtakatifu na wa kweli, hutahukumu na kulipiza kisasi damu yetu juu yao wakaao juu ya nchi? Kisha kila mmoja wao akapewa vazi jeupe; wakaambiwa kwamba wapumzike bado kwa kitambo kidogo, hata watumishi wenzao nao na ndugu zao, ambao watakauawa kama wao, watakapotimizwa. Ufunuo 6:9–11.
The martyrs of the Dark Ages were given white robes, and were told to rest in their graves, until another group of papal martyrs were to be killed, as they had been killed. They had been murdered by the papacy during the space of three and a half years, and they were promised that the papacy would ultimately be judged, but not until a second group of papal martyrs were to be murdered, during the soon-coming Sunday law crisis. Sister White connects the martyrs’ request for judgment upon the papacy, with two passages in the book of Revelation.
Abahowe bo mu Gihe c’Umwijima bahawe ibishura byera, kandi babwirwa kuruhukira mu mva zabo kugeza ubwo irindi tsinda ry’abahowe ukwizera bazicwa n’ubupapa, nk’uko na bo bishwe. Bari barishwe n’ubupapa mu gihe cy’imyaka itatu n’igice, kandi basezeranijwe ko ubupapa amaherezo buzacirwa urubanza, ariko bitari mbere y’uko itsinda rya kabiri ry’abahowe ukwizera ryicwa n’ubupapa, mu gihe cy’ibiza by’itegeko ry’Umunsi w’Ikoraniro ryo ku Cyumweru rigiye kuza vuba. Mushiki wacu White ahuza ugusaba kw’abo bahowe ukwizera ko ubupapa bucirwa urubanza, n’imirongo ibiri yo mu gitabo cy’Ibyahishuwe.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
“Bukum ya tanda ya tano yabyululwa, Yoane Omusurukyi mu kwolesebwa n’alaba wansi wa alutari ekibiina ky’abo abaattibwa olw’Ekigambo kya Katonda n’obujulizi bwa Yesu Kristo. Oluvannyuma lw’ebyo ne wajja ebifaananyi ebinyonyoddwa mu Okubikkulirwa essuula ey’ekkumi n’omunaana, bwe bayitibwa okuva mu Babulooni abo abeesigwa era ab’amazima. [Okubikkulirwa 18:1–5, nga kyajjululiddwa.]” Manuscript Releases, volume 20, 14.
Revelation eighteen verses one through five represents the two voices of verse one and verse four. The second voice is the call out of Babylon, and it marks the beginning of the Sunday law persecution, when the mighty movement of the third angel, calls God’s other flock out of Babylon. She also places the passage from the fifth seal at the opening of the seventh seal.
Kusasulua 18:1–5 kulemba amajwi abili a pa vesi 1 na pa vesi 4. Ijwi lya cibili ni lwito lwa kufuma mu Babuloni, kabili lulangisha intanshi ya lupwaisho lwa mulao wa pa Mulungu wa pa Mulungu, ilyo ukushintilila kwamaka kwa malaika wa citatu kulwita umukuni wakwa Lesa naumbi ukufuma mu Babuloni. Na ena wine asusha ne ncende ya ku cishibilo ca cisano pa kutendeka kwa cishibilo ca cine lubali.
“[Revelation 6:9–11 quoted]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.
“[Ufunuo 6:9–11 imenukuliwa]. Hapa zilionyeshwa kwa Yohana taswira ambazo hazikuwa halisi wakati huo, bali zile ambazo zingekuwapo katika kipindi cha wakati wa baadaye.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Ukusinɔdiza 8:1–4 kwatila.” Manuscript Releases, volyumu 20, 197.
In Revelation chapter eight, verses one through four, the seventh seal is opened.
Mu Isambulua, kapu wa nana, mavesa wa ku umwe kufika ku wane, cifungilo ca bucine cifululwa.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. Revelation 8:1–4.
Na alipokiifungua muhuri ya saba, kukawa kimya mbinguni yapata nusu saa. Nami nikawaona wale malaika saba wasimamao mbele za Mungu; nao wakapewa baragumu saba. Na malaika mwingine akaja, akasimama karibu na madhabahu, naye alikuwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, auweke pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na ule moshi wa uvumba, pamoja na maombi ya watakatifu, ukapaa mbele za Mungu kutoka mkononi mwa yule malaika. Ufunuo 8:1–4.
The prayers of the martyrs of the Dark Ages, who in the fifth seal are requesting that God bring judgment upon the whore that commits fornication with the kings of the earth, ascend “up before God,” when the seventh seal is opened. Inspiration aligns the opening of the seventh seal, with Revelation eighteen’s second voice, for it is at the second voice, that God remembers her iniquities, and he then doubles her judgment. Once for the martyrs of the Dark Ages, and once for the blood bath of the Sunday law crisis.
ਮੱਧ ਯੁੱਗ ਦੇ ਸ਼ਹੀਦਾਂ ਦੀਆਂ ਪ੍ਰਾਰਥਨਾਵਾਂ, ਜੋ ਪੰਜਵੀਂ ਮੋਹਰ ਵਿੱਚ ਇਹ ਬੇਨਤੀ ਕਰ ਰਹੀਆਂ ਹਨ ਕਿ ਪਰਮੇਸ਼ੁਰ ਉਸ ਵੈਸ਼ਿਆ ਉੱਤੇ ਨਿਆਂ ਲਿਆਵੇ ਜੋ ਧਰਤੀ ਦੇ ਰਾਜਿਆਂ ਨਾਲ ਵਿਸ਼ਿਆਚਾਰ ਕਰਦੀ ਹੈ, ਸੱਤਵੀਂ ਮੋਹਰ ਖੁਲ੍ਹਣ ਤੇ “ਪਰਮੇਸ਼ੁਰ ਦੇ ਅੱਗੇ ਉੱਪਰ” ਚੜ੍ਹਦੀਆਂ ਹਨ। ਪ੍ਰੇਰਿਤ ਪ੍ਰਕਾਸ਼ਨਾ ਸੱਤਵੀਂ ਮੋਹਰ ਦੇ ਖੁਲ੍ਹਣ ਨੂੰ ਪਰਕਾਸ਼ ਦੀ ਪੋਥੀ ਅਠਾਰਹਵੇਂ ਅਧਿਆਇ ਦੀ ਦੂਜੀ ਆਵਾਜ਼ ਨਾਲ ਮਿਲਾਉਂਦੀ ਹੈ, ਕਿਉਂਕਿ ਦੂਜੀ ਆਵਾਜ਼ ਦੇ ਸਮੇਂ ਹੀ ਪਰਮੇਸ਼ੁਰ ਉਸ ਦੀਆਂ ਬਦਕਾਰੀਆਂ ਨੂੰ ਯਾਦ ਕਰਦਾ ਹੈ, ਅਤੇ ਫਿਰ ਉਹ ਉਸ ਦਾ ਦੰਡ ਦੁੱਗਣਾ ਕਰਦਾ ਹੈ। ਇੱਕ ਵਾਰ ਮੱਧ ਯੁੱਗ ਦੇ ਸ਼ਹੀਦਾਂ ਲਈ, ਅਤੇ ਇੱਕ ਵਾਰ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦੇ ਸੰਕਟ ਦੇ ਲਹੂ-ਸਨਾਨ ਲਈ।
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Û min dengekî din ji ezmên bihîst, ku digot: Gelê min, ji wê derkevin, da ku hûn ne bibin hevparên gunehên wê, û da ku hûn ji belayên wê bistînin. Çimkî gunehên wê heta ezmên gihîştine, û Xwedê neheqiyên wê bîr anîne. Weke ku wê we xelat kir, hûn jî wê wisa xelat bikin; û li gorî kirinên wê, duqat ji bo wê bidin: di kasa ku wê tijî kiriye de, ji bo wê duqat tijî bikin. Peyxama Yûhenna 18:4–6.
The few in Sardis that had not defiled their garments, represent those that came out of the history of Thyatira that ended in 1798. They are represented by the widow of Sarepta, a widow who was going to the marriage in 1844.
Owais me Sardis pe ni watulibika nguo zao, wanawakilisha wale waliotoka katika historia ya Thyatira iliyoishia mwaka wa 1798. Wanawakilishwa na mjane wa Sarepta, mjane aliyekuwa akienda kwenye arusi mwaka wa 1844.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Kristo ayeza kwetu nk’Omukulu w’Abakahona eri Ahantu Harukukirayo Okwera, ahabw’okwoza ahera ahera, nk’oku kiragwirwe omu Danieli 8:14; okuuza kw’Omwana w’Omuntu eri Owa Mirembe y’Emyaka, nk’oku kiragwirwe omu Danieli 7:13; n’okuuza kwa Mukama aha rushozi rwe, nk’oku Malaki yarangiriire ira, byona nibisoborora ekintu kimwe; kandi eki nikyo nakyo kyorekwa n’okuuza kw’omugolezi aha bugyenyi bw’obushwere, nk’oku Kristo yakisoboroire omu mugane gw’abaisiki ikumi, ogwa Matayo 25.” The Great Controversy, 426.
The widow, was preparing her last supper before her death, when Elijah commanded her to serve him. She illustrates the faithful few in Thyatira, transitioning into the faithful few in Sardis that were gathering “two sticks” for a “fire”.
Umukenyezi yari arimo ategura ifunguro rye rya nyuma mbere y’urupfu rwe, ubwo Eliya yamutegekaga kumukorera. Agereranya bake bizerwa bo muri Tiyatira, bagenda bahinduka bake bizerwa bo muri Sarudi bari bakoranya “inkoni ebyiri” kugira ngo babone “umuriro”.
The “two sticks” represent both houses of ancient Israel, that were trampled down by paganism and then papalism, but were to be gathered together and joined as “one stick,” in the history of 1798 to 1844.
“छड़ी दुइ” ले प्राचीन इस्राएलका दुइटै घरानालाई जनाउँछ, जसलाई पहिले मूर्तिपूजकताले र त्यसपछि पापतन्त्रले कुल्चियो; तर १७९८ देखि १८४४ सम्मको इतिहासमा तिनीहरूलाई एकत्र गराई “एउटै छड़ी” को रूपमा जोडिनु थियो।
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children forever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.
Bwana akanena nami tena, akisema, Tena, wewe mwanadamu, jitwalie kijiti kimoja, ukaandike juu yake, Kwa ajili ya Yuda, na kwa ajili ya wana wa Israeli wenzake; kisha jitwalie kijiti kingine, ukaandike juu yake, Kwa ajili ya Yosefu, kijiti cha Efraimu, na kwa ajili ya nyumba yote ya Israeli wenzake; nawe uviunganishe, kimoja na kingine, viwe kijiti kimoja; navyo vitakuwa kitu kimoja mkononi mwako. Na wana wa watu wako watakaposema nawe, wakisema, Je, hutatuonyesha maana ya mambo haya ni nini kwako? uwaambie, Bwana MUNGU asema hivi; Tazama, nitakitwaa kijiti cha Yosefu, kilicho mkononi mwa Efraimu, na makabila ya Israeli wenzake, nami nitaviweka pamoja nacho, yaani, pamoja na kijiti cha Yuda, nami nitavifanya kuwa kijiti kimoja, navyo vitakuwa kitu kimoja mkononi mwangu. Na vile vijiti, ulivyoandika juu yake, vitakuwa mkononi mwako mbele ya macho yao. Kisha uwaambie, Bwana MUNGU asema hivi; Tazama, nitawatoa wana wa Israeli kutoka kati ya mataifa walimokwenda, nami nitawakusanya pande zote, na kuwaleta katika nchi yao wenyewe; nami nitawafanya kuwa taifa moja katika nchi ile, juu ya milima ya Israeli; na mfalme mmoja atakuwa mfalme kwao wote; wala hawatakuwa tena mataifa mawili, wala hawatagawanyika tena kabisa kuwa falme mbili; wala hawatajitia unajisi tena kwa sanamu zao, wala kwa machukizo yao, wala kwa maovu yao yo yote; bali nitawaokoa katika makao yao yote, ambamo wametenda dhambi, nami nitawatakasa; ndivyo watakavyokuwa watu wangu, nami nitakuwa Mungu wao. Naye Daudi mtumishi wangu atakuwa mfalme juu yao; nao wote watakuwa na mchungaji mmoja; nao watakwenda katika hukumu zangu, na kuzishika amri zangu, na kuzitenda. Nao watakaa katika nchi ile niliyompa Yakobo mtumishi wangu, ambayo baba zenu walikaa ndani yake; nao watakaa ndani yake, wao, na watoto wao, na watoto wa watoto wao, milele; naye Daudi mtumishi wangu atakuwa mkuu wao milele. Tena nitafanya agano la amani pamoja nao; litakuwa agano la milele pamoja nao; nami nitawaweka, na kuwafanya kuwa wengi, nami nitaweka patakatifu pangu kati yao milele. Na maskani yangu nayo itakuwa pamoja nao; naam, nitakuwa Mungu wao, nao watakuwa watu wangu. Na mataifa watajua ya kuwa mimi, Bwana, ninawatakasa Israeli, hapo patakatifu pangu patakapokuwa kati yao milele. Ezekieli 37:15–28.
When Elijah leaves Sarepta to call Ahab and all Israel to Mount Carmel, the widowed church that has fled into the wilderness was gathering two sticks for the fire that purifies the widow in advance of the wedding on October 22, 1844. The gathering of the two sticks is the gathering of the Millerite movement that is accomplished in the last sixty-five year period identified in Isaiah seven. The northern kingdom suffered the curse of Moses from 723 BC through 1798, and the southern kingdom suffered the same curse from 677 BC until 1844. In 1844, the spiritual descendants of those two literal nations, were gathered together as one stick, or one nation.
Yeremiya anani Sarepta kuleka no kwenda kukonga Ahabi na Isiraeli yonse ku Lupili lwa Karmeli, ekiile yowe ya ukufwilwa iyafulumene ukuya mu ciswebebe yali ikusanya ututi tubili twaku mulilo uwasangulula umfwilwa ilyo ubwinga bwa pa Okitoba 22, 1844, tabuulafika. Ukusanya kwa tuti tubili ni kusanya kwa mwendele wa ba Millerite ukwafikilishiwa mu nshita ya kulekelesha iya myaka makumi mutanda na fisano iyalondololwa muli Esaya 7. Ubufumu bwa ku kabanga bwalipokelele ekikolwe kya kwa Mose ukufuma mu 723 BC ukufika mu 1798, kabili ubufumu bwa ku masamba bwalipokelele ekikolwe cimo cine ukufuma mu 677 BC ukufika mu 1844. Mu 1844, abafyashi ba mu mupashi aba filya fyalo fibili ifya cine, baasanyiwemo capamo nga luti lumo, nangu nga icalo cimo.
If nothing else Ezekiel defines the two sticks as two nations, that become one nation.
Kama hakuna jambo jingine, Ezekieli anafafanua vijiti viwili kuwa ni mataifa mawili, yanayokuwa taifa moja.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
ከሶርያ ራስ ደማስቆ ነው፥ ከደማስቆም ራስ ሬጽን ነው፤ በስድሳ አምስት ዓመትም ውስጥ ኤፍሬም ሕዝብ እንዳይሆን ይሰበራል። ከኤፍሬምም ራስ ሰማርያ ነው፥ ከሰማርያም ራስ የሬማልያስ ልጅ ነው። ካላመናችሁ በእርግጥ አትጸኑም። ኢሳይያስ 7፥8፣ 9።
If we will not believe the prophecy of sixty-five years, we will not be established.
Kana tukalemwa kwitavila ubusesemo bwa myka makumi mutanda na isano, tatwakukomwa.
We will continue to present Elijah’s symbolism in the next article.
Tukakomeza kuwasilisha ishara ya Eliya katika makala inayofuata.